大般涅槃經疏 14.7

14.7

「復次善男子」，第二明定聖行，文為二：初明次第定、二明圓定。初文二：先明行、次明果。開善釋定行作四念處觀，諸師皆隨之。此義不然，凡有二謬，違經妨義。違經者，文云「作此觀已得四念處」，四念處已住堪忍地，若定聖行是四念處，亦應次之入堪忍地。若未得是堪忍地者，何得是四念處耶？妨義者，今明定行用四念處慧者，下明慧行應用八定，亦應戒行即是定行，此失不小（云云）。此中關十六特勝、八背捨、九想等法門，既非根本，皆有觀慧能知無常無我。我是眾惡之本，故偏明之。諸師見作無我之觀，謂是念處，實非念處。初文為兩：一特勝、二背捨。初特勝為二：初明修、次明證。初言修者，觀察是身從頭至足。次言證又二：初正證相、次「菩薩」下明此證法與解俱發。初文云「其中唯有髮毛爪齒三十六物」，證此特勝發開身倉，備見己身內外中間，各有十二，合三十六（云云）。腦者在上，胲者在足，總舉上下。河西及招提並云是桃核，腦中有骨如桃梅核。《扁鵲方》云：足指三毛處名胲，其中有脈。次從「菩薩專念」去，是特勝定中與解俱發不生味著。此中文略，但推無我，具論備須苦空無常。二從「除去皮肉」去，是八背捨觀。文為二：一明修、二明證。初云修者，謂除却皮肉，正是修相。次「唯觀白骨」下，證相，亦二：初正是證相；次「復作是念」下，證中之解無有味著，即得斷除一切色欲。「更增其證」下去更四重。云復作是念者，只是更緣證起觀。初云除三欲者，復是證相。此似九想之證，而不見修文，是修背捨而證九想，亦有其義。次「觀青骨時見此大地」去，復似勝處觀，觀青骨時是修相，見此大地去是證相。從菩薩作是觀時，復是修背捨相，眉間即出青黃等光復是證相。「見已即問」去，緣證作於內觀外觀。若彼罵辱至誰受罵者，即結內觀。「若聞其罵」去，即是外觀。從「我若不忍」去，是結觀慧。所以善識遮障，長養定心，不起惡法之因，則無地獄之果。

"Furthermore, good man" begins the second section, which explains the noble practice of meditation. The text has two parts: first, explaining gradual meditation; second, explaining round meditation. The first text has two parts: first, explaining the practice; next, explaining the fruition. Master Kāishàn explained the practice of meditation as the contemplation of the four foundations of mindfulness, and all other masters followed him. This interpretation is incorrect and contains two errors that contradict the sūtra and impair its meaning. In contradicting the sūtra: the text says, "Having cultivated this contemplation, one attains the four foundations of mindfulness," and upon [attaining] the four foundations of mindfulness, one already abides in the stage of forbearance; if the noble practice of meditation were the four foundations of mindfulness, then immediately after it one should also enter the stage of forbearance. If one has not yet attained this stage of forbearance, how could it be the four foundations of mindfulness? In impairing the meaning: if we now explain the practice of meditation as employing the wisdom of the four foundations of mindfulness, then later, in explaining the practice of wisdom, one should employ the eight absorptions, and it would also follow that the practice of precepts is itself the practice of meditation—this error is no small matter (and so forth). Here it involves the doctrinal teachings of the sixteen excellences, the eight liberations, the nine contemplations, and the like; since these are not fundamental [absorptions], they all involve contemplative wisdom capable of knowing impermanence and non-self. The self is the root of all evils, hence it is specifically explained. The various masters, seeing that the contemplation of non-self is cultivated, called it the foundations of mindfulness, but in truth it is not the foundations of mindfulness. The first text is divided into two: first, the excellences; second, the liberations. The first part on the excellences has two: first, explaining the cultivation; next, explaining the realization. First, regarding the cultivation: observing this body from head to foot. Next, regarding realization, there are again two: first, the actual mark of realization; next, from "the bodhisattva" downward, explaining that this realization-dharma arises together with understanding. The first text states: "Among them, there are only thirty-six things, such as hair, body hair, nails, and teeth." Realizing these excellences opens up the storehouse of the body, fully discerning inside, outside, and in-between one's own body, each having twelve, totaling thirty-six (and so forth). The brain is above and the big toes are below, encompassing above and below as a whole. Hexi and Zhaoti both said it refers to a peach pit, that within the brain there is a bone resembling a peach or plum pit. Bian Que's Formula states: "The place of the three hairs on the big toe is called the hǎi, within which there is a vessel." Next, from "the bodhisattva single-mindedly contemplates" onward, it shows that within the absorption of the excellences, it arises together with understanding, not producing taste-attachment. Here the text is brief and only infers non-self; if fully discussed, it must encompass suffering, emptiness, and impermanence. Second, from "removing the skin and flesh" onward, it is the contemplation of the eight liberations. The text is divided into two: first, explaining cultivation; second, explaining realization. First, regarding cultivation: removing the skin and flesh is precisely the mark of cultivation. Next, from "observing only the white bones" downward is the mark of realization, which also has two: first, the actual mark of realization; next, from "again forming this thought" downward, understanding within realization is free from taste-attachment, instantly severing all desire for form. "Further increasing the realization" downward progresses through four further levels. Stating "again forming this thought" merely means that one again takes the realization as conditions to give rise to contemplation. First, stating that the three desires are eradicated is again a mark of realization. This resembles the realization of the nine contemplations, yet no text on cultivation is seen; it is the cultivation of the liberations that realizes the nine contemplations, which also has this sense. Next, from "when observing the bluish bones, seeing this great earth" onward, it again resembles the contemplation of the bases of mastery: observing the bluish bones is the mark of cultivation, and seeing this great earth onward is the mark of realization. From when the bodhisattva forms this contemplation, it is again the mark of cultivating the liberations; bluish, yellowish, and other lights issuing from between the eyebrows is again the mark of realization. From "having seen, immediately asking" onward, one takes realization as conditions to cultivate internal and external contemplation. From if another insults them to who receives the insult concludes internal contemplation. From "if hearing their insult" onward is external contemplation. From "if I do not endure" onward concludes contemplative wisdom. Thus, skillfully recognizing hindrances and nurturing the meditative mind, not giving rise to the causes of evil dharmas, one does not reap the fruits of the hells.